55.13. Which is it, of the favors of your Lord, that ye deny? (Pickthall)
55.13. Also welche der Wohltaten eures Herrn leugnet ihr beiden? (Ahmad v. Denffer)
55.13. Welche der Wohltaten eures Herrn wollt ihr beide denn leugnen? (Bubenheim)
55.13. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Azhar)
55.13. Also, welche von den Wohltaten eures HERRN leugnet ihr beide ab?! (Zaidan)
55.13. Welche von den Wohltaten eures Herrn wollt ihr denn beide leugnen? (Paret)
55.13. Welche der Wohltaten eures Herrn wollt ihr beide da leugnen? (Rasul)
Tafsir von Maududi für die Ayaat 10 bis 13
He ( 9 ) set the earth for all creatures, ( 10 ) with all kinds of tasty fruits in abundance and palm-trees with sheathed fruit, and a variety of corn with husk as well as grain. ( 11 ) So, O jinn and men, which of your Lord's blessings ( 12 ) will you deny? ( 13 )
Desc No: 9 Now from here to verse 20, mention is being made of the blessing and bounties of God and of those manifestations of His might by which both man and jinn are benefiting, and whose natural and moral demand is that although they have the option to believe or not to believe, they should adopt the way of their Lord's service and obedience willingly by their own free choice.
Desc No: 10 The word wade ` in the original means to compost, make, prepare, keep. and inscribe, and anam the creatures, which includes man and all other living things. According to Ibn 'Abbas, anam includes every thing which has a soul. Mujahid takes it in the meaning of the living creatures. Qatadah, Ibn Zaid and Sha'bi say that all living things are anam. Hasan Basri says that both the men and the jinn are included in its meaning. The same meanings have been~given by the lexicographers. This shows that the people who deduce from this verse the command of making land the state property, are in error. This is an ugly attempt to introduce alien theories forcibly into the Qur'an which arc neither supported by the words of the verse nor by the context. Anam is not used only for human society but it includes all other creatures of the earth as well, and setting of the earth for anam dces not mean that it should be the common property of all. Besides, the context here also dces not indicate that the object of the verse is to state some economic principle. This, in fact, is meant to impress the truth that Allah made and prepared this earth in such a way that it became a fit abode for every kind of living being. It has not become so by itself, but by the will and power of the Creator. He in His wisdom placed it at a suitable distance and created such conditions on it which made it possible for the different species to exist and stay alive on it. (For explanation, see E.N.'s 73, 74 of An-Naml, E.N.'s 29, 32 of Ya Sin, E.N.'s 90, 91 of Al-Mu'min, E.N.'s 11 to 13 of Ha Mim As-Sajdah, E.N.'s 7 to 10 of Az.Zukhruf, E.N. 7 of AI-Jathiyah).
Desc No: 11 That is, grain for men and husk for the animals.
Desc No: 12 The word alaa' in the refrain as repeated over and over again in the subsequent verses has been translated differently at different places. Therefore, it would be useful to understand at the outset how vast this word is in meaning and what different shades of meaning it contains. The lexicographers and commentators generally have explained alaa' to mean "blessings" and "bounties". The translators also have given this same meaning of this word, and the same has been reported from Ibn 'Abbas, Qatadah and Hasan Basri. The major argument that supports this meaning is the Holy Prophet's own statement that the jinn on hearing this verse being recited would respond to it, saying La bi-shai in-min-ni maatika Rabba-na nukadhdhib: "O our Lord, we do not deny any of Your blessings." Therefore, we do not subscribe to the view of some present-day scholars, who say that alaa' is never used in the meaning of the blessing. Another meaning of this word is power and wonders of power, or excellent manifestations of power. Ibn Jarir Tabari has reported that Ibn Zaid took the words fa-bi-ayyi alaa i Rabbi kuma in the meaning of fa bi-ayyi qudrat-Allah. Ibn Jarir himself has taken alaa' in the meaning of power and might in his commentary of vv. 37-38. Imam Razi also has made this observation in his commentary of vv.14-16: "These verses do not describe the blessings but the powers of Allah, and in the commentary of vv. 22-23, this; "These describe the wonders of power and not the blessings." Its third meaning is virtue, praiseworthy qualities, and prefections. Though this meaning has not been mentioned by the lexicographers and commentators, this word has often been used in this meaning in Arabic poetry. ( Examples omitted). Thus, we have taken this word in its vastest meaning and translated it suitably keeping in view the context in which it occurs. However, at some places the word alaa ' may have several senses in one and the same place, but due to limitations of translation we have had to adopt only one meaning. For example, in this verse after making mention of the creation of the earth and of making the best arrangements for the supply of provisions to the creatures, it has been said: 'Which of the alaa' of your Lord will you deny?" Here, alaa' has not been used in the meaning of the blessings only but also in the meaning of the manifestations of Allah Almighty's power and His praiseworthy attributes. It is a wonder of His might that He fashioned this earth in such a marvellous manner that countless species of creatures live here and an endless variety of fruits and grain are grown on it. And it is due to His praiseworthy qualities that He not only created these creatures but also made arrangements for their sustenance and the supply of provisions for them; and the arrangements also so perfect that their food is not only nutritious but also pleasing to the taste and sight. In this connection, reference has been made to only one excellence of Allah Almighty's workmanship for the sake of example, viz., the creation of the date-palm fruit in sheaths. Keeping this one example in view one may consider what excellences of art have been devised and shown in the packing of banana, pomegranates, orange, coconut and other fruits, and how each of the different sorts of the grains and pulses which we so thoughtlessly cook and eat, are produced hotly packed and covered in ears and pods and clusters.
Desc No: 13 "Denying" implies the several attitudes that the people adopt in respect of Allah Almighty's blessings and manifestations of His might and His praiseworthy attributes. For example, some people do not at all admit that the Creator of all things is Allah Almighty. They think that all this is a mere byproduct of the matter, or an accidental happening, which is un-related with any wisdom and skill and workmanship. This is open denial. Some other people do admit that the Creator of these things is Allah, but regard others beside Him also as associates in Godhead: they render thanks to others for His blessings: they adore others although they eat His provisions. This is another form of denial. Obviously, it would be the height of ingratitude if a person while admitting that a certain person had done him a favour rendered thanks to another, who had not in fact dent him that favour, for this act of his would be an express proof that he regarded the other person as his benefactor whom he was rendering the thanks. There are still others. who acknowledge Allah alone as the Creator of all things and the Bestower of all blessings, but do not admit that they should obey the Commands of their Creator and Sustainer and follow His injunctions. This is another form of ingratitude and denial of the blessings, for the person who behaves so denies the right of the Bestower of the blessing although he acknowledges the blessing itself. Some other people neither disavow the blessing nor deny the right of the Bestower of the blessing, but in practice there is no appreciable difference between their conduct and the conduct of a denier. This is not verbal denial but denial in practice. "
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